勝鬘寶窟 2.54

2.54

From "World-Honored One, the power of these four stages" onward is the third part, which distinguishes the superiority and inferiority between the four stages and ignorance. In order to show what the two vehicles do and do not sever, it must be distinguished. Furthermore, although the five stages are raised, the intention rests on ignorance. Within this, it first reveals that the power of the four stages does not equal that of ignorance; subsequently it states that ignorance surpasses the power of these four stages. "The power of these four stages" generally marks that the four stages can generate active manifestations, and so it is called "power." "The basis and seed of all superior afflictions" reveals the characteristic of their power. This raises what is produced to reveal that the aforementioned producer is the meaning of "power." The afflictions arisen from the four stages are coarse and powerful, so they are named "superior"; hence it is said, "all superior afflictions." The four stages serve as the basis and seed for the superior afflictions: afflictions that have already arisen depend on them to be established, and are thus called "basis"; afflictions that have not yet arisen can be generated by the four stages, having them as cause and seed. Because they serve as basis and seed, they are called "power." From "compared to the stage of ignorance" onward, it displays the inferior in contrast to the superior. From "World-Honored One, so it is that the stage of ignorance" onward is the second part, distinguishing ignorance's superiority over the four stages. "So it is that the stage of ignorance" is a general marking. From "in relation to existence-attachment" onward, it displays the superior in contrast to the inferior: first the doctrinal principle, next the metaphor, and finally the application. "In relation to the four stages belonging to existence-attachment" takes up the aforementioned inferior. Existence-attachment is the fourth stage; the preceding three are all categories belonging to existence-attachment. By citing the last it encompasses the former, so it is named "the four stages belonging to existence-attachment." "The power of the stage of ignorance is the greatest" distinguishes the superior surpassing the inferior. Question: What is meant by calculation and metaphor? Answer: "Calculation" in the method of China goes from one up to *zai*, which is the limit of numbering. In foreign lands, counting begins from one: ten ten-thousands make one *lākṣa*, ten *lākṣa* make one *atilākṣa*, ten *atilākṣa* make one *koṭi*, ten *koṭi* make one *madhya*, ten *madhya* make one *ayuta*, and in this way through one hundred and twenty transitions up to an *asaṃkhyeya*; these are called "calculation." That which surpasses the path of calculation is called "beyond the reach of calculation." "Sands of the Ganges and minute dust motes" are words of metaphor. From "Just like the evil Māra" onward is the second part, the metaphorical explanation. "Evil Māra" exemplifies the stage of ignorance. Māra is called "the killer"; Pāpīyas is rendered here as "extremely evil." The *Mahāprajñāpāramitopadeśa* states that there are three kinds of evil: first is called evil, namely repaying evil with evil; second is called great evil, which is gratuitous infliction of harm; third is evil among evils, namely turning against and harming a source of kindness. Now Pāpīyas planted causes with the Three Jewels in previous lives to obtain this heavenly retribution, yet does not think of repaying kindness, and on the contrary seeks to inflict harm; hence he is called "extremely evil." However, when a Buddha appears in the world, there are altogether one hundred and twenty groups of heterodox and orthodox who mutually complement each other to propagate the Way and benefit people. The sūtra says: "Bodhisattvas dwelling in the inconceivable liberation mostly become Māra kings." This is one group among the one hundred and twenty groups. Since it says "mostly," there must also be those who are not bodhisattvas. Master Lin said: "According to foreign customs, when the Buddha was in the world and after his parinirvāṇa, those who spoke with Māra all laughed at him. Considering him of humble face, rendered here as 'evil,' he is merely an evil creature." This deva has six kinds of superiority: first, superiority of form. In form there are two kinds: first, form of appearance and complexion, which they call *varṇa*; second, form of blue and other colors, which they call *rūpa*, rendered here as color. The character *se* (form/color) in this region translates both of their terms. Third, superiority of power; fourth, superiority of retinue; fifth, superiority of requisites; sixth, superiority of sovereignty. There should also be superiority of lifespan: one thousand six hundred years among humans is one day and one night in that heaven; thirty of their days make one month, which is forty-eight thousand years among humans. Twelve of their months make one year, which is five hundred and seventy-six thousand years among humans. The lifespan of that heaven is sixteen thousand years, which among humans is nine hundred and twenty-one *koṭi*. *Koṭi* is rendered in this region as ten million; Han sūtras often translate it with the character *yi*, so ten million is one *yi*. This applies to both the king and his subjects, with few living more or less. Question: The *Nirvāṇa-sūtra* states, "In Tuṣita there are three superior things, namely superiority of lifespan, etc." Now Tuṣita Heaven does not equal Paranirmitavaśavartin; why speak of its lifespan as superior? Answer: This takes lifespan being able to encounter a Buddha as superior; it does not say superior in length of life. Moreover, the lifespan of the heavens above is indeterminate, while the lifespan in Tuṣita is determinate. This Māra dwells above the sixth heaven, adjacent to Paranirmitavaśavartin and also ruling over Paranirmitavaśavartin, yet excelling Paranirmitavaśavartin. Form, power, and lifespan are the superiorities of the direct retribution; retinue and requisites are the superiorities of the dependent retribution. This illustrates the earlier passage where its power is great in relation to existence-attachment and the rest. In the application, stating "such is the power of ignorance" applies the aforementioned evil Māra. From "in relation to existence-attachment" onward applies his excelling Paranirmitavaśavartin in sovereignty. From "equal to the sands of the Ganges" onward reveals its power. "A basis for superior afflictions numbering equal to the sands of the Ganges" explains the power of ignorance to produce [afflictions like] the sands of the Ganges. Those arisen from ignorance are numerous, compared metaphorically to the sands of the Ganges. Those arisen are reinforced and strong, and so are named "superior." Furthermore, they veil the superior dharmas of all buddhas, and so are named "superior." Delusions equal to the sands of the Ganges are established in dependence on ignorance, and so it is called "basis." "And causing the four kinds of afflictions to abide long": earlier it was explained that the afflictions of the four stages can only serve as basis and seed for what arises from the four stages, so their meaning is inferior; the stage of ignorance can produce [afflictions like] the sands of the Ganges and can sustain the four stages, so it is named "superior." In general terms, it is superior in four meanings: first, being the basis for all delusions; second, causing views and thoughts to abide long; third, the two vehicles being unable to eliminate it; fourth, only a Buddha being able to sever it.